Remember how we talked last time about the "Wars of God," those intellectual battles fought over the proper approach to divine wisdom? Well, buckle up, because the debate rages on!
Someone—presumably the author of the original text being responded to—suggested that the Ribash (Rabbi Isaac bar Sheshet Perfet), a prominent 14th-century Spanish rabbi, held back in his writings. The response? Absolutely not! The author insists that the Ribash simply didn't have access to certain teachings orally. It wasn't hesitation, but a lack of transmission. And that brings us to a crucial point: the role of tradition and direct transmission in understanding these deep mysteries.
There's even more support, too. We get another testimony from the great Gaon (a title of honor given to particularly brilliant rabbis), Rabbi Yair Chayim Bacharach, author of the Chavot Yair. He was consulted by a scholar wrestling with the call to Kabbalah. This scholar saw statements in the Zohar—that foundational text of Kabbalah—suggesting that ascending before the "Holy King" is impossible without it. But the Talmud cautioned against delving too deeply! What to do?
Rabbi Bacharach's response is fascinating: "Woe unto me if I advise you to separate from it!" He calls Kabbalah "the soul of the Torah and the root of faith," a wisdom that worthy individuals deserve to acquire. How powerful is that?
But here's where things get complicated. The author then brings up Rabbi Menachem Diunov, who defended Kabbalah against those who sought to undermine it. He pointed to a "firmly anchored peg in an iron pillar," suggesting that sometimes, refraining from seeking is rewarded more than seeking. This echoes a statement attributed to Rabbi Meir Gabbai: Anyone who hasn't received the secrets of the Torah from a teacher and tries to figure them out on their own violates the prohibition against making a graven image! Whoa.
It’s like the author is pleading, saying, “I have seen infants who have not seen light saying, 'My mother, I have seen light.'" Even brilliant scholars, locked away in their studies, can't reach the heights of enlightenment on intellect alone. It requires the guidance of an elder, a mentor.
And this idea is echoed by the Ramban (Nachmanides), a towering figure of Jewish thought, in his commentary on the Torah. He warns against erroneous thoughts and self-generated notions about the Torah’s secrets. His words, he says, can only be grasped through the teachings of a wise and accepted sage. It’s all about the mesorah, the unbroken chain of transmission.
The author anticipates the counter-argument: that the Ramban's words are short and hinted, unlike explicit Kabbalistic texts. But they point out that even in seemingly explicit texts like the Gateways of Light and the Bechayei Ketzar, the authors constantly hint and say, "And the discerning will understand." So much more so with the sealed and closed Book of Zohar!
As the introduction to Etz Chayim states, even in later generations who sustain themselves from this composition, the depths of wisdom aren't revealed through intellectual effort alone. It requires divine influence. And if they said their words wouldn't be understood, how can we, in our generation, hope to grasp the words of Rabbi Shimon Bar Yochai, author of the Zohar, whose words are like fiery flames?
So, a warning: Don't rush to explore recent books based on human intellect alone. The author goes so far as to say that contemplating the world of Atzilut (the realm of emanation) incorrectly is a massive transgression.
While some recent Kabbalists have encouraged the study of Kabbalah, arguing that darkness prevents it and leads to exclusion, the author seems to agree... up to a point. Learning from a divine Kabbalist, like the Arizal (Rabbi Isaac Luria) taught his students, is ideal. But studying from books and understanding based on one's own intellect? The beauty of the ancient teachings is well-known, and it’s better to refrain from doing so. It's considered physically dangerous, not to mention the danger to the soul!
The recommendation? Focus on the plain meaning of Scripture and ethical rebuke, conduct ourselves in upright paths. Our knowledge is limited, and we rely on the "oil of illumination," which provides evidence to support separation, and so forth.
But then, a twist! The author has revealed their opinion, but urges us not to rely on them or anyone else. They compare studying Kabbalah to a journey to the Holy Land – a journey filled with virtue, as the Talmud says. Without Torah, one is likened to someone without a God, but one who worships idols walks merely four cubits in the Land of Israel and receives numerous praises. However, even so, the Tosafot wrote in the name of Rabbi Chaim that nowadays it is not a commandment to dwell in the Land, for there are several commandments that are dependent on the Land that we cannot fulfill. Furthermore, due to the dangers of the journey and the poverty that may lead us to act against our own conscience and the will of our Creator. And if one does not possess exceptional knowledge and utmost caution against all harm, it is good to refrain from it!
Ultimately, the author expresses perplexity at later books that include statements from the Zohar and explain them based on their own judgment. Who gave the human intellect permission to invent entities that don't exist in the first three realms and three firmaments? The Zohar itself says there's a realm beyond inquiry! And this isn't found in the Zohar, the Sefer Yetzirah (Book of Creation), or the teachings of Rabbi Moshe Cordovero, who received teachings from elders and even Elijah.
The author concludes: those young ones in the Zohar, the spirit of God spoke through them, and His word was upon their tongues. Even the Ari and his disciples, who received teachings directly from the upper realms, expressed matters that are beyond our comprehension in our studies, except for reading the words. This is not the case with those latter individuals who explain based on their own judgment.
So, where does this leave us? With a profound sense of awe and caution. Kabbalah is presented as a powerful force, but one that demands respect, humility, and, above all, a connection to the chain of tradition. It’s a reminder that some things are best approached with a teacher, a guide, someone who can help us navigate the treacherous waters of mystical experience. And maybe, just maybe, some things are best left unsaid, unspoken, residing in the realm beyond inquiry. Food for thought, isn’t it?
You have shown knowledge of what the Ribash did not address, which is because he did not receive it orally, not due to any hesitation as you claim. And behold, there is another testimony from the great Gaon (Rabbi Yair Chayim Bacharach), the author of Chavot Yair, may his memory be blessed. In short, he was asked by a certain wise scholar who had spent his days studying the Talmud and legal decisions. Suddenly, a spirit stirred within him and prompted him to study Kabbalah in order to explore its elevated levels, which are the soul of the Torah. He saw several statements from the Zohar that indicated that it is impossible to ascend before the Holy King except through it. The scholars of the Talmud only cautioned not to delve into it, but they did not command to completely abstain from it. Astonished, he asked the sage for guidance to help him navigate through this complexity. The sage answered and said to him, "Woe unto me if I advise you to separate from it, causing weakness and preventing you from this wisdom, which is undoubtedly the soul of the Torah and the root of faith, like wisdom, knowledge, and understanding. Without a doubt, she deserves to be acquired by those who are worthy. How fortunate is his portion, and how pleasant is his fate. He is beloved above and so on." The words of the esteemed Rabbi Menachem Diunov, may his memory be blessed, were raised. He elaborated greatly and gathered, like a diligent farmer, numerous opinions that preceded him, bringing them closer rather than distancing them. He countered the book "Bechinat HaDat," which sought to undermine many. He stated that he found a firmly anchored peg in an iron pillar in a reliable place, to which one can cling and agree to receive reward for separation more than for seeking, as in the book "Shemen La'maor" written by the father of the Rabbi, may his memory be blessed. In short, this statement was written in the name of Rabbi Meir Gabbai, that anyone who did not receive the secrets of the Torah from his teacher and thinks to weigh them in his own mind transgresses the prohibition "You shall not make for yourself a graven image." I said with all my heart to awaken people in our generation. I have seen infants who have not seen light saying, "My mother, I have seen light," as within them lies hidden the light of chicks whose eyes have not yet opened, and so on. Even the great scholars who are sharp and diligent in their study chambers, their intellect alone is not capable of attaining the chambers of enlightenment. It can only be achieved through the teachings of an elder and mentor. And so, the Ramban (Nachmanides) in his introduction, according to the interpretation of the Torah, I too bring forth in this trustworthy covenant, which provides fair counsel to anyone who examines this book, so that they may not entertain any erroneous thoughts and not conceive notions from all the hints that I write in the secrets of the Torah. For I firmly declare that my words cannot be grasped by any intellect or understanding, except through the teachings of a wise and accepted sage who is capable of comprehending. And their explanations contain numerous benefits, preventing great harm, and promoting understanding, etc. Now, if you claim that I am providing the interpretation of the Ramban, and that all his words are in short and hinted form, unlike other books of Kabbalah that explain their teachings explicitly, then observe in the gateways of light, where it is written on every page, "Behold, I am hinting." Likewise, in the book "Bechayei Ketzar," it is customary and frequent in his language to say, "And the discerning will understand," how much more so with the Book of Zohar, which is sealed and closed. And in the introduction to "Etz Chayim," it is said, "Although certainly in the later generations, they sustain themselves from this composition." There is no doubt that the depths of wisdom are not revealed to every person through their own intellectual effort alone, but rather through the abundant divine influence upon them. And if the latter among the Kabbalists expressed that his words would not be understood, how can it enter the mind of any individual, particularly in our generation, to comprehend and grasp the words of the living God, Rabbi Shimon Bar Yochai, whose words are like fiery flames, and they are sealed with the seal of strength, etc. Therefore, people of understanding, listen to me and do not rush to explore recent books constructed based on human intellect alone. In my opinion, when a person sins with the contemplation of thought in the world of Atzilut, the magnitude of his transgression is immense. Even though many and even esteemed recent Kabbalists have aroused the hearts of people greatly towards studying Kabbalah and have written that darkness itself prevents one from studying Kabbalah, causing one to be excluded from its partition and lose their world. It seems to me that I do not disagree, and certainly one who is capable of learning from the mouth of a divine Kabbalist who can explain the matters to him, as the Arizal did for his students, is fortunate indeed. And even though the recent Kabbalists have permitted studying from books and understanding based on one's own intellect. The beauty of the ancients' teachings is well-known, and it is better to return and refrain from doing. It is indeed more stringent because it poses a physical danger, not to mention the danger to the soul, and so on. We should not delve into hidden matters but rather focus on studying the plain meaning of the Scriptures and receiving ethical rebuke in order to conduct ourselves in upright paths. Our knowledge is limited, and therefore, we rely on the oil of illumination, which provides evidence to support separation, and so forth. However, despite all of this, I have revealed my opinion to you, but you should not rely on me or anyone else, for I am not worthy of making decisions. Nevertheless, I compare the study of this sacred knowledge to a journey to the Holy Land, as its virtue is well-known, as stated in the Talmud. For without it, one is likened to someone without a God, while one who worships idols walks merely four cubits in the Land of Israel and receives numerous praises. However, even so, the Tosafot wrote in the name of Rabbi Chaim that nowadays it is not a commandment to dwell in the Land, for there are several commandments that are dependent on the Land that we cannot fulfill. Furthermore, due to the dangers of the journey and the poverty that may lead us to act against our own conscience and the will of our Creator. And if one does not possess exceptional knowledge and utmost caution against all harm, it is good to refrain from it! Can anyone deny the greatness of this wisdom that soars above without measure? Provided that one is worthy and able to learn it from the mouth of a reliable and accepted teacher who also received it from his own teacher. Indeed, I am perplexed by books that were composed by later individuals who included statements from the Zohar. And they argue and explain according to their own judgment. Who granted permission to the human intellect to invent, based on its own judgment, entities that do not exist in the first three realms and three firmaments? It is clear in the Zohar that there is a realm that is beyond inquiry, and there is no evidence from the statements of the Zohar, Sefer Yetzirah, or Rabbi Moshe Cordovero, who received teachings from the elders, Elijah, and the supernal sanctified beings. All those young ones in the Zohar, the spirit of God spoke through them, and His word was upon their tongues. Even the Ari and his disciples, who received teachings directly from the upper realms, expressed matters that are beyond our comprehension in our studies, except for reading the words. This is not the case with those latter individuals who explain based on their own judgment.
